Purification of the senses.

Advent Recollection

ADVENT A Lapide
Luke 3 Ver. 3.And he came into all the country about Jordan, preaching the baptism of repentance (i.e., stirring them up to do penance) for the remission of sinsto be obtained in the baptism of Christ. John was preaching penance, that by it they might dispose themselves for the reception of pardon and grace from Christ. See Matt. iii.
Ver. 4.As it is written in the book of the words of Isaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.
Ver. 5.Every valley shall be filled, and every mountain and hill shall be bought low; and the crooked shall be made straight, and the rough ways shall be made smooth. S. Gregory (Hom. xx. In Evangelia), S. Augustine, S. Chrysostom, Bede, and others interpret these words as meaning, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted, as Christ said. This, however, is a discourse in which John exhorts his hearers to a change of life and conversation, as though he said, 0 ye Jews, prepare the way for Christ, your Messiah, now about to come to you. Wherefore, “Every valley shall be filled,” i.e., let it be filled up, “and every mountain and hill shall be brought low,” i.e., let it be brought low, “and the crooked,” i.e., difficult ways, “shall be,” i.e., let them be made, “into straight,” &c. In other words, smooth all the ways for Christ, your King, Who cometh, as is wont to be done for kings that are about to enter upon their kingdoms, so that the rough ways be made smooth and level. Remove from your minds all that is evil, distorted, or unequal; too much lifted up, or too much cast down; he that beareth in his heart the mountain of pride, let him bring down this swelling, and he that hath in him the valley of pusillanimity or sloth, let him lift and fill it up with generosity and confidence in God; and he that is of “rough” behaviour, let him train himself to suavity and modesty.
And all flesh shall see the salvation of Godi.e., so shall it come to pass that every man shall be able to see both with the eyes of the body, and also more especially with those of the soul, “the salvation of God”the Saviour Christfeel and experience within himself the salvation and the power of the grace brought by Christ.
S. Gregory (Hom. 20 In Evang.) says, “Every valley shall be filled up, because the humble receive a gift which the hearts of them that are puffed up repel from them. The bad places are made straight when the hearts of the wicked, turned awry by iniquity, are directed by the rule of justice; and the rough places are turned into smooth ways when haughty and angry minds return to the gentleness of meekness by the infusion of heavenly grace.”
The verses from 7 to 10 have been explained in the Commentary on S. Matthew iii. 7.

Tropologically, S. Bernard teaches that coming (Gr. μελλούσης) wrath must be escaped by present wrath, i.e., by penance, which a man imposes upon himself, or accepts when imposed upon him by God. “What, O miserable ones! hath pointed out to you to flee from the coming wrath? Why do ye so greatly flee from the present wrath, when by it ye may escape that which is to come? Why do ye fear the scourge? Why decline the rod? These are the things which in this your day belong unto your peace, if ye would but know it. You only change, you do not escape penance. For it cannot be that the wicked shall go unpunished. He who is not punished here of his own will, shall be punished elsewhere without end. A wretched exchange indeed, and a token of the extreme of madness, is that exchange by which ye would decline temporal affliction, and choose the eternal anguish prepared for the devil. The sinner who would avoid the rod of the correcting Father, will fall into the everlasting punishment of God the Judge.”
Bring forth therefore, &c. Gr. καρπὸν άξιον, worthy fruit, in the singular. Worthy fruit of penance. Observe that the genitive of penance is governed by the word fruit, as well as by the word worthy. The Baptist teaches the way and the means of escaping the wrath to come, that it is present repentance, but it must be worthy penance, that is to say, true, serious, and condign or suitable. “Because ye, O Sadducees, do not believe the providence of God, and the anger which shall overtake the wicked in hell; and because ye, O ye Pharisees, do not fear that anger because ye trust in your own works that ye are righteous, therefore shall ye both fall into that hell. And therefore, that ye may both escape it, do penance, and change your lives. Do ye, O ye Sadducees, exchange your faithless atheism for belief in Divine Providence: do ye, O ye Pharisees, exchange your pride for humility, your gluttony for abstinence, your lust for chastity, your covetousness for almsdeeds, your outward Pharisaic righteousness and the boast of it for Christian and inward holiness. Bring forth such fruits as truly become penance, as indicate serious repentance, such as proceed from the heart of a true penitent. They are tears, detestation and punishment of sin: they are the conversion of life and conduct.” (See S. Gregory, Hom. 20 in Evang.)
Let me add that worthy penance is that in which the measure of grief and pain corresponds to the measure of the pleasure and the sin, that according to the enormity of the sin should be the increase of punishment. A far heavier penance should be that of the adulterer than of the thief, of the parricide than of the manslayer. Whence, in the Penitential Canons, penances are justly decreed and measured out to every kind of sin. Justly, I say, having regard to the crimes and to man, not with respect to God. For one single mortal sin, inasmuch as it is an offense against God, and because thereby the sinner implicitly places his chief good and end in the creature, which he loves so as to prefer it to God, and so takes away from the honour of the Deity, such sin is therefore as it were Decide and Christicide, and so contains within it an infinity of wickedness. For it is an offence and an injury against God, who is immense and infinite. Wherefore by no punishment or penance of any creature whatsoever can just and adequate satisfaction be made to God. Yea, even if all men and all angels were, of their own accord, to endure all the torments of hell for all eternity, they could never offer worthy penance and satisfaction to God for a single mortal sin. Christ alone can do this, inasmuch as He is the Son of God, and very God. His penance, therefore, and satisfaction, as regards His Person, which is of infinite dignity, are likewise of infinite value, and are equal and adequate to the infinite offence committed against an infinite God. Such is the sinfulness of sin, which if men thoroughly perceived, surely they would sin no more.
Lastly, he brings forth worthy fruits of repentance, who, when he is converted, serves the truth with as much zeal as before he served the devil and vanity; and loves God as fervently as before he loved the world and the flesh. Hear Climacus, how he gives an exact description of penitence: “Penitence is an ever-abiding abandonment of fleshly consolation. Penitence is a willing endurance of all afflictive dispensations. Penitence is the continual framer of scourges for itself. Penitence is the strong source of tribulation for the belly, and the stern rebuker of the sinful soul.”
And think not to say, &c. As it were, boast not to say among yourselves, to think, and flatter yourselves as relying on the thought, that ye have Abraham for your father. For the Jews were accustomed to confide and boast in this, that they were sons of Abraham. This was their reply to Christ, “We be Abrahams seed.” It was this vain-glorious boast of theirs which S. John here denounced. And the sense is this: “Abraham was a most holy patriarch and a friend of God, to whom God promised blessing and salvation, which was to be handed down to his children. Now we are sons of Abraham, and therefore heirs of these promises. Let us live therefore as we please, and refuse all worthy penance, yet shall we be saved by this, that we are the children of Abraham. God is faithful to His promises, that what He hath promised He will surely perform. Were it not so, Abraham would be defrauded of his sons, and of their salvation promised by God; and the race of Abraham would come to an end.” John answers as S. Paul does (Rom. ix.), that the sons of Abraham, the heirs of the blessing and salvation promised to him, are not reckoned by carnal generation, but by faith and virtue, which are spiritual things. Insomuch that not those are counted sons of Abraham who are born of Abraham, but those who imitate the faith and holiness of Abraham. Wherefore even if the Sadducees and Pharisees, and the rest of the Jews, were to fall from righteousness and salvation, God would bring others in their place, and give them to be as it were children unto Abraham and successors to his blessings. “So that, although ye should perish, O ye Jews, the blessings promised to the seed of Abraham will not perish, but will be transferred from you, who are unworthy, to those who are worthy, viz., the Gentiles.”
God is able, &c. John was preaching and baptizing in Bethabara, i.e., the house of the passage, where the children of Israel, under Joshua, passed over Jordan dryshod. Wherefore in memory of this great miracle Joshua set up in this place twelve stones, taken from the bed of Jordan. Remigius and S. Anselm think that S. John here spoke of and pointed out those very stones. So also does Pineda. These stones were types and figures of the Gentiles, buried beneath the waves of error and ignorance, but at length raised up by Christ and His Apostles from the lowest pit of idolatry into the Church by baptism, to the glory of being sons of God.
You will ask, how can this be true? For how can sons of stones become sons of Abraham now dead? And even if …